02337nas a2200481   4500000000100000000000100001000000100002008004100003260000800044653002200052653003300074653001200107653003500119653002400154653002400178653003500202653001900237653002000256653001400276653001400290653001500304653003300319653003500352653003500387653003100422653001100453653003000464653003200494653003000526653001100556653003400567653001200601653001200613653001100625653003200636100001900668700001700687245011000704856009500814300001200909520092000921022001401841       2014                            d  cjun10acultural heritage10aIntangible cultural heritage10amuseums10aPatrimonio Cultural Inmaterial10apatrimonio cultural10apatrimonio cultural10aPatrimônio cultural imaterial10aAfro-colombian10aAfrocolombianos10aInclusão10aInclusion10aInclusión10aMulticulturalism-Exhibitions10aMulticulturalismo-Exposiciones10aMulticulturalismo-exposições10aMuseo Nacional de Colombia10aMuseos10aMuseos-Bogotá (colombia)10aMuseu Nacional da Colômbia10aMuseums Bogota (Colombia)10aMuseus10aMuseus de Bogotá (Colômbia)10aNação10aNación10aNation10aNational Museum Of Colombia1 aJuliana Mejía1 aSofía Ayala00aVelorios, santos y marimbas en el Museo Nacional de Colombia: ¿de quién es el patrimonio de la Nación?  uhttp://www.scielo.org.co/scielo.php?script=sci_arttext&pid=S0120-48072014000100012&lang=es  a277-3013 aIn this article we will reflect on two temporal exhibitions held in the premises of the National Museum of Colombia, from discussions about multiculturalism, patrimonial appropriation processes, the new museology and politics of representation. First, we will consider the case of Velorios y santos vivos. Comunidades negras, afrocolombianas, raizales y palenqueras and, on the other hand, Del monumento al pensamiento. Patrimonio de Colombia para la humanidad, two exhibition experiences that account for different ways of conceiving a multiethnic and multicultural nation, both in the production process and in the final product presented to the public and that in turn, show the challenges which this state institution faces when looking to capture the logic of affirmation and appreciation of difference introduced in the 1991 Constitution and in the politics of intangible cultural heritage (ICH) safeguarding.  a0120-4807